According to the Inter-Lutheran Commission on Worship (ILCW) Lectionary (1973), as contained in the Lutheran Book of Worship (1978) and Lutheran Worship (1982)

Above:  Icon of the Harrowing of Hades

Image in the Public Domain

+++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++

+++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++

Acts 17:22-31

Psalm 66:1-6, 14-18 (LBW) or Psalm 98 (LW)

1 Peter 3:15-22

John 14:15-21

+++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++

O God, from whom all good things come:

Lead us by the inspiration of your Spirit

to think those things which are right,

and by your goodness to do them;

through your Son, Jesus Christ our Lord,

who lives and reigns with you and the Holy Spirit,

one God, now and forever.  Amen.

—Lutheran Book of Worship (1978), 22

+++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++

Lord, because you promised to give what we ask

in the name of your only-begotten Son,

teach us rightly to pray and with all your saints

to offer you our adoration and praise;

through Jesus Christ, our Lord,

who lives and reigns with you and the Holy Spirit,

one God, now and forever.  Amen.

—Lutheran Worship (1982), 54

+++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++

YHWH is no mere tribal deity.  No, YHWH is the sole, universal deity.  This is a summary of Judeo-Christian monotheism.  I affirm it and trust that it is true.

Two properties of YHWH are judgment and mercy.  They exist in a balance I dare not even pretend to understand.  However, I favor mercy, if I must make an assumption in a given circumstance.  I do not want to be a judgmental person, after all.  I leave the determination to God.

1 Peter 3:19-20 indicates that divine mercy may reach farther than conventionally pious Christians may often think.  This passage tells us that damnation is not necessarily final.  This is distressing news for those who prefer unambiguous theological categories and detest theological uncertainty.  So be it.

Let us be honest about and with ourselves.  We probably seek unbridled mercy for ourselves, people we like, and those similar to us.  We probably desire divine judgment for everyone else.  How many of those in “everyone else” think the same way about us, people we like, and those similar to us?  Grace is scandalous.  Divine mercy really rocks the boat and sinks some theological boats.

To be clear, I am not a universalist.  As I have written many times already, God sends nobody to Hell.  People condemn themselves.  C. S. Lewis said it best:  The doors to Hell are locked from the inside.  Some people never listen, unfortunately for them.

KENNETH RANDOLPH TAYLOR

APRIL 22, 2022 COMMON ERA

FRIDAY IN EASTER WEEK

THE FEAST OF GENE BRITTON, EPISCOPAL PRIEST

THE FEAST OF DONALD S. ARMENTROUT, U.S. LUTHERAN MINISTER AND SCHOLAR

THE FEAST OF HADEWIJCH OF BRABERT, ROMAN CATHOLIC MYSTIC

THE FEAST OF KATHE KOLLWITZ, GERMAN LUTHERAN ARTIST AND PACIFIST

THE FEAST OF SAINT VITALIS OF GAZA, MONK, HERMIT, AND MARTYR, CIRCA 625

+++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++

Adapted from this post

+++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++

READING THE GENERAL EPISTLES, PART IX

Above:  Icon of the Harrowing of Hades

Image in the Public Domain

+++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++

+++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++

1 Peter 3:18-4:6

+++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++

Some time ago, I attempted to engage a fundamentalist Presbyterian in serious discussion.  I should have known better; she quashed my hopes quickly.  The conversation broke down over the allegorical interpretation of scripture, extant in the works of many Church Fathers, as well as in the Pauline Epistles, the Epistle to the Hebrews, and 1 Peter 3:18-4:6.

By the way, I have a mixed attitude toward the allegorical interpretation of the Bible.  Certain examples provide me with spiritual benefits.  However, some other examples go so far as to cross the line into the ridiculous.  Nevertheless, I acknowledge the objective presence of allegorical interpretation of scripture within scripture.

My discussion partner barely wanted to acknowledge that much.  Her tone was…not calm.  I have learned the lesson I should have learned before this incident; I have resolved that the short list of topics of conversation with her includes the weather, the cuteness of baby furry animals, and little else.  Theology and the Bible are off-limits.

+++++++++++++++++

In 1 Peter 3:18-4:6, the allegory of the Great Flood and Noah’s Ark serves to encourage Christians to remain within the Ark of Christ, to live properly, and to endure persecution.  That part of the passage is unambiguous.

Ambiguity and disagreement in interpretation have surrounded 3:18-19 and 4:6 for nearly 2000 years.  (I have already written a post about that topic.)  Did Jesus descend to the dead, Limbo, Hell, or Hades?  Different denominations have dealt with this story and its implications in their own ways, especially regarding wording of the Apostles’ Creed.

That point does not interest me at the moment.  No, I choose to focus on why 1 Peter 3:18-19 and 4:6 make so many Christians uncomfortable.  Assuming that 3:18-19 and 4:6 refer to the same event (I do.), these verses, read in the context of 3:18-4:6, raise at least two potentially unsetting possibilities:

1. Damnation is potentially reversible, and
2. Salvation is reversible, if one commits apostasy.

I have written thousands of posts in more than a decade of blogging.  I have, therefore, developed some motifs, repeated seemingly endlessly.  Some of these are:

1. Divine judgment and mercy exist in balance,
2. God sends nobody to Hell,
3. People condemn themselves, and
4. Jesus erases many of our lines and categories.

The Descent of Christ after the crucifixion and prior to the Resurrection threatens certain cherished assumptions, especially regarding divine justice.  You, O reader, may be an exception, but many people derive satisfaction from desiring that their enemies and adversaries suffer the terrible fate that apparently should befall them.  But let us be honest.  How many of us want to suffer the terrible fate that certain others may think we deserve?

Grace upsets many assumptions.  What is justice without “those people” getting theirs?

Without being a universalist, I embrace grace.  I welcome the reversal of damnation.  1 Peter 3:18-19 and 4:6 make me feel comfortable, not uncomfortable.

KENNETH RANDOLPH TAYLOR

SEPTEMBER 27, 2021 COMMON ERA

THE FEAST OF SAINT FRANCIS DE SALES, ROMAN CATHOLIC BISHOP OF GENEVA; SAINT VINCENT DE PAUL, “THE APOSTLE OF CHARITY;” SAINT LOUISE DE MARILLAC, CO-FOUNDER OF THE DAUGHTERS OF CHARITY OF SAINT VINCENT DE PAUL; AND CHARLES FUGE LOWDER, FOUNDER OF THE SOCIETY OF THE HOLY CROSS

THE FEAST OF ELIZA SCUDDER, U.S. UNITARIAN THEN EPISCOPALIAN HYMN WRITER

THE FEAST OF JOSEPH A. SITTLER, U.S. LUTHERAN MINISTER, THEOLOGIAN, AND ECUMENIST

THE FEAST OF THE MARTYRS OF MELANESIA, 1864-2003

THE FEAST OF THOMAS TRAHERNE, ANGLICAN PRIEST, POET, AND SPIRITUAL WRITER

+++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++

READING THE GENERAL EPISTLES, PART VIII

+++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++

1 Peter 2:1-3:17

+++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++

Whenever Christians to my right speak or write about what the Bible says about various matters, I invariably roll my eyes, at least metaphorically.  Literalists overlook a documented fact:  the Bible contradicts itself.  Reading the germane texts for what they are reveals that context is key.  If one mistakes St. Paul the Apostle for a systematic theologian, one may overlook the cultural contexts in which he ministered.

The cultural and geographical context of First Peter was northern Asia Minor, the Roman Empire, 70-90 C.E.  The culture was hostile to Christianity, a young, small, and growing religion.  Slavery, and patriarchy were cultural norms.  The author bought into these norms, although he moderated them.  The attitude of submission to civil authority (the Roman Empire, in this case) contrasted with the attitude of “John of Patmos,” who wrote Revelation.  According of Revelation, the Roman Empire was in league with Satan, so submission to the empire was submission to Satan.  Such submission was sinful, according to Revelation.  Not surprisingly, the attitude of submission to the empire (in 1 Peter) has long been more popular with governments than the contrasting attitude in Revelation.

As always, context is crucial.

I argue with much of 1 Peter 2:1-3:17.  I oppose all forms of slavery at all times and in all places.  I affirm equality within marriage.  I contend that one can belong to a powerless minority in a society and still say,

X is wrong.  The social and cultural norms are askew.

I hold that living the Golden Rule, individually and collectively, is a divine mandate, not a suggestion.  Living reverently in Christ (1 Peter 3:15) requires nothing less.

KENNETH RANDOLPH TAYLOR

SEPTEMBER 26, 2021 COMMON ERA

PROPER 21:  THE EIGHTEENTH SUNDAY AFTER PENTECOST, YEAR B

THE FEAST OF SAINT PAUL VI, BISHOP OF ROME

THE FEAST OF FREDERICK WILLIAM FABER, ENGLISH ROMAN CATHOLIC HYMN WRITER

THE FEAST OF JOHN BRIGHT, U.S. PRESBYTERIAN MINISTER AND BIBLICAL SCHOLAR

THE FEAST OF JOHN BYROM, ANGLICAN THEN QUAKER POET AND HYMN WRITER

THE FEAST OF LANCELOT ANDREWES, ANGLICAN BISHOP OF CHICHESTER THEN OF ELY THEN OF WINCHESTER

+++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++

READING THE GENERAL EPISTLES, PART I

+++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++

This post opens a new series, one about the General (or Catholic or Universal) Epistles.  This category dates to circa 325 C.E., from the Ecclesiastical History of Eusebius of Caesarea.

MY GERMANE OPERATIONAL BIASES AND ASSUMPTIONS

Know, O reader, that my academic background is in history.  I think historically, regardless of the topic du jour.  The past tenses constitute my usual temporal perspective.  Some people tell me that I ought not to think this way when considering the Bible or a television series that ceased production years or decades ago.  These individuals are wrong.  I defy them.

Some people tell me that the historical backgrounds of Biblical books do not matter or are of minimal importance.  The messages for today is what matters, they say.  The messages for today do matter; I agree with that much.  Yet the definition of those messages depend greatly on the historical contexts from which these texts emerged.  With regard to the General Epistles, whether one assumes relatively early or relatively late composition affects the interpretation.

I operate from the assumptions that (a) James, 1-2 Peter, 1-3 John, and Jude are pseudonymous, and (b) they date to relatively late periods.  These two assumptions relate to each other.  The first assumption leads to the second.  In terms of logic, if x, then y.  Simultaneously, internal evidence supports the second assumption, which leads backward, to the first.

CONTEXTS

The General Epistles, composed between 70 and 140 C.E., came from particular societal and political contexts.  The Roman Empire was strong.  Religious persecutions of Christianity were mostly sporadic and regional.  Christianity was a young, marginalized, sect (of Judaism, through 135 C.E.) unable to influence society and the imperial order.  Christian doctrine was in an early phase of development.  Even the definition of the Christian canon of scripture was in flux.

I, reading, pondering, and writing in late 2021, benefit from centuries of theological development, ecumenical councils, and the definition of the New Testament.  I, as an Episcopalian, use scripture, tradition, and reason.  I interpret any one of these three factors through the lenses of the other two.  I, as a student of the past, acknowledge that scripture emerged from tradition.

The importance of theological orthodoxy was a major concern in the background of the General Epistles.  That made sense; ecclesiastical unity, threatened by heresy, was a major concern for the young, small, and growing sect.  Yet, as time passed and the Church’s fortunes improved, the definition of orthodoxy changed.  Some of the Ante-Nicene Fathers (notably Origen) were orthodox, by the standards of their time.  After 325 C.E., however, some of these men (notably Origen) became heretics postmortem and ex post facto.

Orthopraxy was another concern in the General Epistles.  Orthopraxy related to orthodoxy.  The lack of orthopraxy led to needless schisms and the exploitation of the poor, for example.  As time passed and the Church became dominant in parts of the world, the Church fell short on the standard of orthopraxy, as defined by the Golden Rule.  As Alfred Loisy (1857-1940), an excommunicated modernist Roman Catholic theologian, lamented:

Jesus proclaimed the Kingdom of God and what came was the Church.

Lest anyone misunderstand me, I affirm that theological orthodoxy exists.  God defines it.  We mere mortals and our theologies are all partially heretical.  We cannot help that.  Salvation is a matter of grace, not passing a canonical examination.  Also, the Golden Rule is the finest standard according to which to measure orthopraxy.  Orthopraxy is a matter of faithful response, which grace demands.  Grace is free, not cheap.

BRIEF INTRODUCTIONS FOR EACH OF THE GENERAL EPISTLES

The Epistle of James dates to 70-110 C.E.  The analysis of Father Raymond E. Brown (1928-1998) suggests that composition in the 80s or 90s was probable.  The “epistle,” actually a homily, used the genre of diatribe to address Jewish Christians who lived outside of Palestine.  James is perhaps the ultimate “shape up and fly right” Christian text.  James may also correct misconceptions regarding Pauline theology.

The First Epistle of Peter, composed in Rome between 70 and 90 C.E., is a text originally for churches in northern Asia Minor.  The majority scholarly opinion holds that First Peter is a unified text.  A minority scholarly opinion holds that 1:3-4:11 and 4:12-5:11 are distinct documents.

The Epistle of Jude, composed between 90 and 100 C.E., may have have come from Palestine.  Jude was also a source for Second Peter, mainly the second chapter thereof.

The Second Epistle of Peter is the last book of the New Testament composed.  Second Peter, probably composed between 120 and 140 C.E., addresses a general audience in eastern Asia Minor.  The second chapter expands on Jude.

The First Epistle of John is not an epistle.  No, it is a homily or a tract.  First John, composed circa 100 C.E., belongs to the Johannine tradition.  Anyone who has belonged to a congregation that has suffered a schism may relate to the context of First John.

The author of the Second and Third Epistles of John (both from circa 100 C.E.) may have written First John.  Or not.  “The Elder” (the author of Second and Third John) speaks down the corridors of time in the contexts of ecclesiastical schisms and personality conflicts.  The more things change, the more they stay the same.

 

I invite you, O reader, to remain with me as I embark on a journey through the Epistle of James first.

KENNETH RANDOLPH TAYLOR

SEPTEMBER 19, 2021 COMMON ERA

PROPER 20:  THE SEVENTEENTH SUNDAY AFTER PENTECOST, YEAR B

THE FEAST OF GERARD MOULTRIE, ANGLICAN PRIEST, HYMN WRITER, AND TRANSLATOR OF HYMNS

THE FEAST OF SAINT CLARENCE ALPHONSUS WALWORTH, U.S. ROMAN CATHOLIC PRIEST, POET, HYMN TRANSLATOR, AND HYMN WRITER; CO-FOUNDER OF THE MISSIONARY SOCIETY OF SAINT PAUL THE APOSTLE (THE PAULIST FATHERS)

THE FEAST OF SAINT EMILY DE RODAT, FOUNDER OF THE CONGREGATION OF THE HOLY FAMILY OF VILLEFRANCHE

THE FEAST OF WALTER CHALMERS SMITH, SCOTTISH PRESBYTERIAN MINISTER AND HYMN WRITER

THE FEAST OF WILLIAM DALRYMPLE MACLAGAN, ARCHBISHOP OF YORK, AND HYMN WRITER

+++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++

I know that my redeemer liveth….

Above:  Icon of the Harrowing of Hell

Image in the Public Domain

++++++++++++++++++++++++++++++++++++++++++++++++++++

For Holy Saturday, Year 2

++++++++++++++++++++++++++++++++++++++++++++++++++++

Lectionary from A Book of Worship for Free Churches (The General Council of the Congregational Christian Churches in the United States, 1948)

Collect from The Book of Common Prayer (The Episcopal Church, 1928)

++++++++++++++++++++++++++++++++++++++++++++++++++++

Grant, O Lord, that as we are baptized into the death of thy blessed Son, our Saviour Jesus Christ,

so by continual mortifying our corrupt affectations we may be buried with him;

and that through the grave, and gate of thy death, we may pass to our joyful resurrection;

for his merits, who died, and was buried, and was buried, and rose again for us,

the same thy Son Jesus Christ our Lord.  Amen.

—The Book of Common Prayer (1928),161

++++++++++++++++++++++++++++++++++++++++++++++++++++

Job 19:21-27

Psalm 23

1 Peter 3:14-22

Matthew 27:57-66

++++++++++++++++++++++++++++++++++++++++++++++++++++

Whenever I read Job 19:21-27, I hear a portion of George Frederick Handel’s Messiah playing in my mind.

The text is not about Jesus, though.

In context, God had allowed the Satan, his loyalty tester, to affect and test the loyalty of Job.  (Satan was not yet a free agent in Jewish theology.)  Job’s afflictions included three frenemies, who blamed the victim.  Job had nobody other than God to whom to turn for defense.  He cited God as his kinsman-redeemer.

But I know that my Vindicator lives….

–Job 19:25a, TANAKH:  The Holy Scriptures (1985)

Faith in the trenches may seem foolish.  Yet such faith has profound merits.  Only divine goodness and mercy will pursue the author of Psalm 23; his enemies cannot catch up.  And the descent of Christ to the dead/to Hell (1 Peter 3:18-22) was a great expression of divine sovereignty and grace.  It led to what my Eastern Orthodox brothers and sisters in faith call the Harrowing of Hell.

The story of the crucifixion of Jesus has a happy ending.  Easter arrives, on schedule, every year.  But why rush into it?  Easter will mean more if we allow Jesus to be dead, liturgically.

KENNETH RANDOLPH TAYLOR

JANUARY 9, 2021 COMMON ERA

THE FEAST OF SAINT PEPIN OF LANDEN, SAINT ITTA OF METZ, THEIR RELATIONS, SAINTS AMAND, AUSTREGISILUS, AND SULPICIUS II BOURGES, FAITHFUL CHRISTIANS ACROSS GENERATIONAL LINES

THE FEAST OF EMILY GREENE BALCH, U.S. QUAKER SOCIOLOGIST, ECONOMIST, AND PEACE ACTIVIST

THE FEAST OF JULIA CHESTER EMERY, UPHOLDER OF MISSIONS

THE FEAST OF SAINT PHILIP II OF MOSCOW, METROPOLITAN OF MOSCOW AND ALL RUSSIA, AND MARTYR, 1569

THE FEAST OF WILLIAM JONES, ANGLICAN PRIEST AND MUSICIAN

++++++++++++++++++++++++++++++++++++++++++++++++++++

Above:  Icon of the Entombment of Jesus

Image in the Public Domain

++++++++++++++++++++++++++++++++++++++++++++++++++++

For Holy Saturday, Year 1

++++++++++++++++++++++++++++++++++++++++++++++++++++

Lectionary from A Book of Worship for Free Churches (The General Council of the Congregational Christian Churches in the United States, 1948)

Collect from The Book of Common Prayer (The Episcopal Church, 1928)

++++++++++++++++++++++++++++++++++++++++++++++++++++

Grant, O Lord, that as we are baptized into the death of thy blessed Son, our Saviour Jesus Christ,

so by continual mortifying our corrupt affectations we may be buried with him;

and that through the grave, and gate of thy death, we may pass to our joyful resurrection;

for his merits, who died, and was buried, and was buried, and rose again for us,

the same thy Son Jesus Christ our Lord.  Amen.

—The Book of Common Prayer (1928),161

++++++++++++++++++++++++++++++++++++++++++++++++++++

Job 33:23-30

Psalm 30

1 Peter 3:17-22

Mark 15:42-47

++++++++++++++++++++++++++++++++++++++++++++++++++++

Two interesting notes come to mind before I get to my main point.

1. 1 Peter 3:17-22 is why the Apostles’ Creed contains a reference to Christ’s descent to the dead.  The passage also gives us the Orthodox doctrine of the Harrowing of Hell.
2. Whenever reading from the Book of Job, one should be aware who is speaking.  The speaker in Job 33 is Elihu, a condescending idiot who, in the full context of the chapter, contradicts Job’s claim of innocence, backed up by the first two chapters.  Yet even idiots get some details right, by random change.  To quote a cliché, even a broken clock is right twice a day.

My main point is that this devotion is that we should never rush through Holy Saturday.  Easter will arrive on schedule, as it does every year.  In the gap between the Good Friday service and the Easter Vigil, sunrise service, or main service on Easter Sunday morning, we should allow Jesus to be dead, liturgically.  If we let Holy Saturday sit and have the power it should, Easter will mean more when it arrives.

KENNETH RANDOLPH TAYLOR

APRIL 3, 2020 COMMON ERA

THE FEAST OF LUTHER D. REED, U.S. LUTHERAN MINISTER AND LITURGIST

THE FEAST OF SAINTS BURGENDOFARA AND SADALBERGA, ROMAN CATHOLIC ABBESSES, AND THEIR RELATIVES

THE FEAST OF MARC SANGNIER, FOUNDER OF THE SILLON MOVEMENT

THE FEAST OF SAINT MARY OF EGYPT, HERMIT AND PENITENT

THE FEAST OF REGINALD HEBER, ANGLICAN BISHOP OF CALCUTTA, AND HYMN WRITER

++++++++++++++++++++++++++++++++++++++++++++++++++++

Above:  Parable of the Workers in the Vineyard, by Rembrandt van Rijn

Image in the Public Domain

++++++++++++++++++++++++++++++++++++

The Collect:

Blessed Lord, who caused all holy Scriptures to be written for our learning:

Grant us so to hear them, read, mark, learn, and inwardly digest them,

that we may embrace and ever hold fast the blessed hope of life,

which you have given us in our Savior Jesus Christ,  who lives and reigns

with you and the Holy Spirit, one God, for ever and ever.  Amen.

—The Book of Common Prayer (1979), page 236

++++++++++++++++++++++++++++++++++++

The Assigned Readings:

Acts 4:23-37

Psalm 31:1-9, 15-16

1 Peter 3:8-22

Matthew 20:1-16

++++++++++++++++++++++++++++++++++++

The Parable of the Laborers in the Vineyard (Matthew 20:1-16) tells of the generosity of God.  The social setting is poverty created by rampant economic exploitation–in this case, depriving people of land, therefore depriving them of economic security.  The economics of the Kingdom of God/Heaven–in tension with human systems–the Roman Empire, in particular–are morally superior.

Trusting in God can be difficult during the best of times, given human sins and frailties.  Therefore trusting in God in precarious circumstances–such as persecution and/or systematic economic exploitation–can certainly prove to be challenging.  Yet, when faith communities do so and, acting on trust in God, take care of their members’ needs, grace is tangibly present.

Dare we have much trust in God?

KENNETH RANDOLPH TAYLOR

MAY 31, 2018 COMMON ERA

THE FEAST OF THE VISITATION OF MARY TO ELIZABETH

++++++++++++++++++++++++++++++++++++

Adapted from this post:

https://lenteaster.wordpress.com/2018/05/31/devotion-for-the-fifth-sunday-of-easter-year-a-humes/

++++++++++++++++++++++++++++++++++++

As Christ fearlessly faced His tormenters, death, and hell, so we through Him can confidently face mockers and tormenters–and yes, bring His light to them.

Above:  Icon of the Harrowing of Hell

Image in the Public Domain

++++++++++++++++++++++++++++++++++++

The Collect:

Blessed Lord, who caused all holy Scriptures to be written for our learning:

Grant us so to hear them, read, mark, learn, and inwardly digest them,

that we may embrace and ever hold fast the blessed hope of life,

which you have given us in our Savior Jesus Christ,  who lives and reigns

with you and the Holy Spirit, one God, for ever and ever.  Amen.

—The Book of Common Prayer (1979), page 236

++++++++++++++++++++++++++++++++++++

The Assigned Readings:

Job 14:1-4 or Lamentations 3:1-9, 19-24

Psalm 31:1-4, 15-16

1 Peter 4:1-8

Matthew 27:57-66 or John 19:38-42

++++++++++++++++++++++++++++++++++++

To permit Jess to remain dead liturgically until late Holy Saturday or early Easter Sunday morning–until the Great Vigil of Easter–is spiritually helpful.  By doing this one will derive more spiritual benefit from Easter than if one rushes into it.  Spiritual peaks mean as much as they do because of the valleys.

The audience for 1 Peter consisted of Gentile Christians in Asia Minor suffering for their faith.  The call to witness to Christ in their lives made sense.  (It still makes sense for we Christians today), in all our cultural contexts, regardless of the presence or absence of persecution.)  In that textual context the author (in 3:19 and 4:6) referred to Christ’s post-crucifixion and pre-Resurrection descent to the dead/into Hell.  These references have led to several interpretations for millennia, but the linkage to these verses to the Classic Theory of the Atonement, that is, the Conquest of Satan, has been easy to recognize.

A note in The Orthodox Study Bible (2008), for obvious reasons flowing from Eastern Orthodox theology, affirms the descent of Christ into Hell.  It reads in part:

–Page 1687

That is a great responsibility.  To bring the light of Christ to others–especially our enemies–is a high calling.  We can succeed in it, by grace.

KENNETH RANDOLPH TAYLOR

MAY 29, 2018 COMMON ERA

THE FEAST OF PERCY DEARMER, ANGLICAN CANON AND TRANSLATOR AND AUTHOR OF HYMNS

THE FEAST OF SAINT BONA OF PISA, ROMAN CATHOLIC MYSTIC AND PILGRIM

THE FEAST OF JIRI TRANOVSKY, LUTHER OF THE SLAVS AND FOUNDER OF SLOVAK HYMNODY

THE FEAST OF JOACHIM NEANDER, GERMAN REFORMED MINISTER AND HYMN WRITER

++++++++++++++++++++++++++++++++++++

Adapted from this post:

https://lenteaster.wordpress.com/2018/05/29/devotion-for-holy-saturday-years-a-b-c-and-d-humes/

++++++++++++++++++++++++++++++++++++

Above:  The First Temple at Jerusalem

Scan by Kenneth Randolph Taylor

++++++++++++++++++++++++++++++++++++

The Collect:

Blessed Lord, who caused all holy Scriptures to be written for our learning:

Grant us so to hear them, read, mark, learn, and inwardly digest them,

that we may embrace and ever hold fast the blessed hope of life,

which you have given us in our Savior Jesus Christ, who lives and reigns

with you and the Holy Spirit, one God, for ever and ever. Amen.

—The Book of Common Prayer (1979), page 236

++++++++++++++++++++++++++++++++++++

The Assigned Readings:

2 Chronicles 7:1-22 or Haggai 1:15b-29

Psalm 41

Matthew 26:20-35 or Mark 14:17-31 or Luke 22:14-38

Colossians 3:18-4:18 or 1 Peter 2:1, 11-18 (19-25); 3:1-12

++++++++++++++++++++++++++++++++++++

The First Temple at Jerusalem–when it was new and after it had become ruins–occupies the focus in the two options for the First Reading.  God–in the Ark of the Covenant–was present there, faith affirmed.  With that faith came the obligation to, in the words of Psalm 41, consider the poor and the needy.  This was part of the covenant most of the population disregarded, to its detriment.  Consistent with that ethic of caring for the poor and the needy was the example of Jesus, who modeled the teaching that the way to true greatness is servanthood.

As for the readings from the epistles, I must make some critical (in the highest sense of that word) comments about them.  They do contain some sexism, but not as much as some think.  The texts do speak of the responsibilities of husbands toward their wives, after all.  The overall portrait is one of a high degree of mutuality.  Also, the failure to condemn slavery disturbs me.  That failure is a recurring theme in Christian history, from the first century to at least the nineteenth century.  Christianity need not mean default contrariness, for not everything in society is wrong, but the Christian Gospel ought to lead one to oppose servitude and sexism.  The Gospel is, after all, about liberation–freedom to serve God without the societal constraints foreign to God.

KENNETH RANDOLPH TAYLOR

DECEMBER 20, 2016 COMMON ERA

THE TWENTY-FOURTH DAY OF ADVENT

THE FEAST OF SAINT DOMINIC OF SILOS, ROMAN CATHOLIC ABBOT

THE FEAST OF ARCHIBALD CAMPBELL TAIT, ARCHBISHOP OF CANTERBURY

THE FEAST OF SAINT PETER CANISIUS, ROMAN CATHOLIC PRIEST

THE FEAST OF WILLIAM JOHN BLEW, ENGLISH PRIEST AND HYMN WRITER

++++++++++++++++++++++++++++++++++++

Adapted from this post:

https://ordinarytimedevotions.wordpress.com/2016/12/20/devotion-for-proper-22-year-d/

++++++++++++++++++++++++++++++++++++

Above:  Vegetables

Image in the Public Domain

++++++++++++++++++++++++++++++++++++++++++++++++++++++

The Collect:

O God, you resist those who are proud and give grace those who are humble.

Give us the humility of your Son, that we may embody

the generosity of Jesus Christ, our Savior and Lord.  Amen.

—Evangelical Lutheran Worship (2006), page 46

+++++++++++++++++++++++++++++++++++++++++++++++++

The Assigned Readings:

Proverbs 15:13-17 (Thursday)

Proverbs 18:6-12 (Friday)

Psalm 112 (Both Days)

1 Peter 3:8-12 (Thursday)

1 Peter 4:7-11 (Friday)

+++++++++++++++++++++++++++++++++++++++++++++++++

How blessed is anyone who fears Yahweh,

who delights in his commandments!

–Psalm 112:1, The New Jerusalem Bible (1985)

+++++++++++++++++++++++++++++++++++++++++++++++++

These days’ readings, taken together, extol humility, love, and recognition of complete dependence upon God.  As one saying from Proverbs states eloquently,

Better a meal of vegetables where there is love

Than a flattened ox where there is hate.

–15:17, TANAKH:  The Holy Scriptures (1985)

Like unto that is the commandment to

maintain constant love for one another

–1 Peter 4:8a, The New Revised Standard Version (1989),

which is consistent with the ethic of human responsibilities to and for each other, as in the Law of Moses.

Pride (hubris) goes before the fall.  Humility is frequently difficult also, but it is the better path.  Yes, each of us bears the image of God, but each of us also carries an imperfect nature.  Depravity is not even an article of faith for me, for I have evidence for it, and therefore require no faith to recognize the reality of it.  Nevertheless, as I heard growing up, God did not make any garbage.  Yes, we humans are equally capable of both nobility and depravity, of love and of death.  May we, by grace, succeed more often than not in following the paths of nobility and love.

St. Paul the Apostle offered timeless wisdom in his Letter to the Romans:

Never pay back evil for evil.  Let your aims be such as all count honourable.  If possible, so far as it lies with you, live at peace with all.  My dear friends, do not seek revenge, but leave a place for divine retribution; for there is a text which reads, “Vengeance is mine, says the Lord, I will repay.”  But there is another text:  “If your enemy is hungry, feed him; if he is thirsty, give him a drink; by doing so you will heap live coals on his head.”  Do not let evil conquer you, but use good to conquer evil.

–12:17-21, The Revised English Bible (1989)

That passage cites Leviticus 19:18 and Proverbs 25:21-22.  It is also compatible with Matthew 5:43-48.

St. Paul summarized an essential part of Christian ethics better than my capacity to paraphrase it.  For that reason I leave you, O reader, with those noble words.

KENNETH RANDOLPH TAYLOR

MARCH 24, 2016 COMMON ERA

MAUNDY THURSDAY

THE FEAST OF THOMAS ATTWOOD, “FATHER OF MODERN CHURCH MUSIC”

THE FEAST OF SAINT DIDACUS JOSEPH OF CADIZ, CAPUCHIN FRIAR

THE FEAST OF OSCAR ROMERO, ROMAN CATHOLIC ARCHBISHOP OF SAN SALVADOR, AND THE MARTYRS OF EL SALVADOR

THE FEAST OF PAUL COUTURIER, ECUMENIST

+++++++++++++++++++++++++++++++++++++++++++++++++

Adapted from this post:

https://ordinarytimedevotions.wordpress.com/2016/03/24/devotion-for-thursday-and-friday-before-proper-17-year-c-elca-daily-lectionary/

+++++++++++++++++++++++++++++++++++++++++++++++++